·
Orthodox Jewish view = the Book of Psalms is the book of David, just as the
Torah (Pentateuch) is the book of Moses.

·
The superscriptions contain reliable historical information. By this count,
David wrote almost half the psalms in the book.

·
Other psalms without a David's name may be as ascribed to him based on other
sources. For example, the Talmud states that Psalm 1 and Psalm 2 composed
one chapter (Ber.
9b). The apostle Peter attributes Psalm 2 to David (Acts 4:25). Psalm 9
and 10 are combined in the MT, making Psalm 10 belong to David also. The LXX
and Targum ascribes Psalm 91 to David.

·
David compiled psalms and organized collections

“King
Hezekiah and the officials ordered the Levites to sing praises to the LORD
with the words of David and Asaph the seer.” 2 Chron 29:30

Liberal Scholarship

·
Denies Davidic authorship of nearly all psalms bearing his name.

·
Dates the collection after the Exile.

Dating Conclusion

·
The bulk of Psalms were written during David's reign.

·
Dating cannot be determined exactly for psalms identified with the "Sons of
Korah" and the orphan psalms.

·
Made or commissioned the creation of musical instruments, 2 Chron 7:6

Arguments Against Davidic Writing

Grammar – “Person”

Claim: Some psalms speak in the third person (Ps 20; 21; 61). However, this
literary construction was common in ancient documents and for Hebrews an
indication of humility.

Mention of temple

Claim: Some psalms of David mention a “temple” (Ps 5; 27; 28) and there was
no temple in the time of David. However, the Hebrew word translated “temple”
are also used to refer to the Tabernacle (Ex 28:43; Josh 6:24; Judg 18:31;
1 Sam 1:9; 3:3). In Psalm 27:5 the “temple” is also referred to as a tent.
The word used for temple, Heb. hekal does not refer to the Holy
Place, but the entire structure, the palace of God. The psalms that use
hekal do not assert the actual existence of the temple later built by
King Solomon or the restored temple after the exile. Since the word "temple"
hints at a hard structure and the tabernacle was a tent, why would David
speak of a temple?

Edersheim in his
commentary on 1 Samuel 3 provides historical information that would explain
how the tabernacle could be called a temple:

"The sanctuary in Shiloh had become permanent, and we are warranted
in inferring that "the dwelling," which formerly was adapted to Israel's
wanderings, had lost somewhat of its temporary character. The "curtains"
which in the wilderness had formed its enclosure, had no doubt been
exchanged for buildings for the use of the priesthood in their ministry and
for the many requirements of their services. Instead of the "veil" at the
entrance to the
outer court there would be doors, closed at even and opened to the
worshippers in the morning." (416)

The same
analysis and information is provided by C.F. Keil in his commentary on
1 Samuel 3:12:

"Originally, when the tabernacle was simply a tent, traveling with the
people from place to place, it had only curtains at the entrance to the holy
place and court. But when Israel had become possessed of fixed houses in the
land of Canaan, and the dwelling-place of God was permanently erected at
Shiloh, instead of the tents that were pitched for the priests and Levites,
who encamped round about during the journey through the desert, there were
erected fixed houses, which were built against or inside the court, and not
only served as dwelling-places for the priests and Levites who were
officiating, but were also used for the reception and custody of the gifts
that were brought as offerings to the sanctuary. These buildings in all
probability supplanted entirely the original tent-like enclosure around the
court; so that instead of the curtains at the entrance, there were folding
doors, which were shut in the evening and opened again in the morning. It is
true that nothing is said about the erection of these buildings in our
historical books, but the fact itself is not to be denied on that account.
In the case of Solomon’s temple, notwithstanding the elaborate description
that has been given of it, there is nothing said about the arrangement or
erection of the buildings in the court; and yet here and there, principally
in Jeremiah, the existence of such buildings is evidently assumed." (Keil
395)

Presence of Aramaisms

Claim: The presence of Aramaic words in Psalm 139 indicate post-exilic
composition. However, Aramaic was an early language and absorbing words from
another language was a common occurrence. Just consider history of English.

Historical data

Claim: A superscription doesn’t match the history of David. However, titles
may represent independent historical knowledge. The title may refer to a
different event than supposed from the historical record and the editor was
likely aware of the circumstances.

Time

Claim: David wouldn’t have had time in his busy life to write so many
psalms. However, Scripture indicates a very active composition practice for
David, as well as creating and supervising choirs (1 Sam 16:23; 18:10; 2 Sam
1:17; 6:5, 15; 22:50; 23:1; 1 Chron 16:4-5; 2 Chron 7:6; 29:25; Amos 6:5).
In reality David had considerable more free time than modern people who busy
themselves with numerous entertainments. If you centered your life around
God how much time could you devote to him?

Psalm Title

Claim: The Heb. l'David ("leh-Dah-veed"), translated as "of David" is
ambiguous; the preposition “of” might mean: (1) “by” in the sense of
authorship; (2) “belonging to” as included in the Davidic collection; (3)
“dedicated to” David or to the Davidic king; (4) “for the use of” David or
the Davidic king or (5) “concerning/about” David (Broyles 27-28). However,
the Hebrew preposition used here ordinarily refers to personal possession.
There would be no reason to write “of David” if the editor did not mean King
David. King David was known as the “sweet psalmist of Israel.” Jews might
speak of the “city of David” and the “throne of David,” but not a “Davidic
psalm.”

Message

Psalm Religious Elements

·
Affirmation of a personal creed.

·
Anticipation of the rule of God's anointed king.

·
Celebration of God’s power and goodness.

·
Confession of wrongdoing; plea for mercy.

·
Guidance for living.

·
Petitions for personal needs.

·
Prayers for the nation.

·
Wrestling with personal or national suffering.

Important Concepts in the Psalms

God’s Throne

·
God sits in heaven and rules the earth unseen.

God’s Instruction

·
The Torah provides guidance for an abundant life.

The Land

·
The Land of Israel, Ps 16:3; 37:3. The meaning might be obscured if given as
“earth.”

The Nations

·
The Gentile nations, who usually oppose Israel, are under God’s authority
though they do not know it.